VENARATION

PART 3

Right approach to practice Morality (sila)

In our discussion the right approach to commit meritorious deeds, we observed
that committing meritorious deeds involved a process of not doing rather than
a process of doing; meaning when demerit is dispensed with what remains is
only the merit. Whether it is merit or demerit, it is a process that takes place in
the mind. Demerit represents inflaming the mind and merit represents cooling
down the mind. Tendency of mind is to grasp constantly. In the process of firm
grasping, mind tends to get burnt up. When grasping takes place in a mild, gentle
manner, mind tends to cool down. The target of this grasping is the world. World,
in this sense, refers to forms (rupa), sounds (sadda), ordour (gandha), taste
(rasa), tactile sensations (sparsha) and objects of mind (dhamma). Grasping of the
world is performed with the aid of eye, ear, nose, tongue, body and brain.

Similarly, when we make use of our faculties beyond the point of identification, it
would create a considerable level of heat in mind, which would result in arising of
magnetic forces known as greed (lobha) and hatred (dosa). Mind gets attracted
to or comes into conflicts with objects due to the existence of these magnetic
forces in mind. A mind relieved of the process of getting attracted to and coming
in to conflict with objects is a mind which has cooled down entirely. This cool,
calm nature of mind is known as Morality. When the mind is cool, calm, then the
words uttered and the deeds committed through such a calm mind would reflect
a calm nature. Therefore, calm words, deeds which result from a calm mind are
referred to as behavior imbued with Morality (sila). In general, Morality means
verbal and bodily restraint (vaci & kaya samvara).
In the Noble Eightfold Path, similar verbal actions have been specified as the
Right Speech (samma vaca) and bodily deeds as samma kammantha. The verbal
and bodily restraint found in the Noble Eightfold Path does not specify purposeful
actions one has to perform; it is basically a way of non-action on the part of a
practitioner. The stanza sabba papassa akaranam reiterates this way of non-

action. Under the Right Bodily Action (samma kammantha), there are three types
of demerit, namely, refraining from killing, refraining from stealing and refraining
from sexual misconduct. Under the Right Speech, we find four types of
unwholesome actions (demerit), namely, refraining from lying, tale-bearing, harsh
language and idle chatter. An existence based on refraining from (non-action)
four types of verbal unwholesome actions and three types of unwholesome
bodily actions is referred to as Right Livelihood (samma ajiva). Ajivaka attamaka
sila (eightfold precepts) found in Buddhism consists of these three types of bodily
restraint, four types of verbal restraint and abstinence from wrong livelihood
(micchajiva virati).
The last precept abstinence from taking intoxicants, which was a part and
parcel of the civilized Indian society prior to the advent of the Buddha, has not
become an integral part of the Buddhist morality. For instance, in the Sigalowada
Sutta (discourse to Sigala), only Killing, stealing, lying and adultery have been
indicated as fourfold vices. Use of intoxicants has not been included in the
sermon. However, under the six channels of depletion of ones wealth, use of
intoxicants has been categorized as the first channel.
The fault of intoxication is the incapability to perceive the truth as it is. Even the
legal interpretation refers to an intoxicated person as someone who is unable to
think rationally. In Buddhist philosophy, delusion (moha) is referred to as a state
of incapability to perceive the truth as it is.
The root cause of all unwholesome acts is delusion (moha). Even though, there
are three unwholesome roots in Buddhist philosophy, the first and foremost is the
root cause of delusion. Arising of hatred (dosa) is attributable to greed (lobha)
and arising of greed is attributable to delusion (moha). Therefore, the root cause
of unwholesome states is delusion. There are three approaches to eliminate
delusion. First approach is elimination of delusion through the knowledge based
on listening (sutamaya nana). Second approach is elimination of delusion through
the knowledge based on thinking (cinthamaya nana), and the third approach is
elimination of delusion through the knowledge based on mental development
(bhavanamaya nana). At the stage of suta, one gains knowledge through

listening. At the stage of cintha, one gains knowledge by contemplating and at

the bhavana stage one gains further knowledge through personal experience.
Even though one gains knowledge with regard to the unwholesome roots with the
help of these approaches, one cannot get rid of unwholesome states completely
until one becomes familiar with the science leading to the complete eradication
of unwholesome states. The term vijja udapadi in the Dhamma Cakka Sutta
elucidates the arising of this new scientific knowledge. Knowledge for the
complete eradication of unwholesome states arises when attaining Buddhahood
(enlightenment), a Private/solitary Buddhahood (pacceka Buddha) and attaining
enlightenment as a Worthy One (arahant).
Until we become one of these supreme noble beings, our task should be to
abstain from unwholesome deeds on a temporary basis. When this temporary
abstinence from unwholesome deeds becomes established as a stable practice, it
is known as attaining arahantship (worthy One). When attaining arahantship, the
magnetic force associated with the mind, which is known as kama, gets
eradicated completely. The task of this magnetic force known as kama is
grasping. {Known as raga-(lust)} When this magnetic force gets eradicated from
the mind, the task of grasping gets eradicated too. At the time of attaining
arahantship, two types of grasping, namely Rupa Raga and Arupa raga, get
eradicated.
We attach to something in order to hold on to it; which means an attempt to
make an impermanent thing a permanent one. Thus, considering unreality as
reality amounts to lying(musawada); attaching to something unreal, untrue
means kamesu micchacara. In other words, misusing liking or yearning
(kama)in such a way that would lead to mental torments. Attachment would not
stop there. The mind, thus attached to an object, continues to seek out that
object. This is similar to the process of adinnadana attempting to obtain what
is not given / received. By now, mind comes to a stage where it tortures itself as a
result of attaching to something that is not given / received yet, and seeking out
that object incessantly. This stage is identified as panathipatha, meaning
torturing ones life force (prana). Ones life force is found within ones mind.
Ideally, one should use ones minds inherent life force for the purpose of

identification only. If this life force is utilized beyond the point of identification,
that would lead to self-torture (prana+athi+patha). Self-torture ignites ones
mind. One needs Morality (sila) to relieve the mind of the heat caused by selftorture. Morality calms down the ignited mind. The first step in the direction of
calming down the mind is making sure that the influence of the ignited mind
would not spread to bodily and verbal actions. This is known as morality (sila)
based on bodily and verbal restraint. This type of morality (sila) generates solace
for oneself and others as well. Therefore, the fundamental characteristic of
morality is Loving-kindness (metta). A mind which attains nibbana holds a fine
intensity of heat characterized by loving-kindness (metta). The phrase attaining
nibbana at the feet of the Maitreya Buddha means to develop this fine intensity
of heat in ones mind and lead a happy, blissful life. This is possible due to arising
of light (aloko udapadi) which paves the way for an individual to find happiness
everywhere, at all times. Every person and everything become a source of
happiness under this circumstance.